DOI Artikel:
Gaselee, Stephen: Progress of Egyptology: christian Egypt
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.12419#0080
60
Peogress of Egyptology.
does not neglect Coptic and other sources, which show that an elaborate
mythology connected with the subject existed in Christian Egypt. A
review45 by Gaselee deals shortly with the Coptic sources employed
by her.
3. Liturgical.—Th. Scheemann studies46 the order of Communion for
neophytes in Egypt from the second to the sixth century; the administra-
tion of milk and honey is the chief subject of his paper.
The new edition46a of Waeeen's book on the liturgies of the Church
before the Council of Mcaea contains a good deal of Egyptian interest.
It has perhaps the best popular account (for English readers) of the early
Egyptian rite, and the examples which are given at length are well
chosen.
The question of the position of the Epiclesis in the Greek-Oriental
Liturgies, which was much debated on the discovery of the Der Balyzeh
fragments, has now been raised again47 by J. Hollee.
The Eylands Papyri contain the oldest known copy (sixth century) of
the ISTicene Creed. Hunt calls attention48 to the unexpected mention in
it of a reference to Kome; the state is too fragmentary to see whether the
allusion is to the Eoman Church or the Eoman Bishop. Other liturgical
fragments in the same collection include a sixth-century hymn to Christ
and two liturgical fragments of doubtful attribution, with free quotations
from the Psalms.
Lecleecq, bringing together some liturgical inventories, republishes49
a sixth-century Greek list from the Oxyrhynchus Papyri, vol. ii, and an
eighth-century Coptic example from the Eylands collection. He does not
profess to add much that is new in the explanation of the many doubtful
words.
A prayer to the Virgin on a Luxor Ostracon is published50 by
H. Leclercq. He may well be right in his theories as to the light
thrown by it on the use of the Ave Maria in liturgies, Eastern and
Western: but any attempt to find Nestorianism or any other heresy in
the word ©eoSo/os? is doomed to failure; the Copts put a cl for a t almost
as freely as their successors substituted a b for a p. The mistake was
made by Eossi and pointed out by Atkinson many years ago.
Maspero, in a review61 of the second part of Junker's tenth century
Sa'idic poetry {v. Report, 1909-10, 57), remarks that the Coptic poets of
that age have succeeded in making even the- finest originals (Solomon's
Song, Proverbs, Wisdom) flat and stale, whereas the fifth century writers,
such as Shenoute, whatever their other faults, at least had some originality
and fire.
Peogress of Egyptology.
does not neglect Coptic and other sources, which show that an elaborate
mythology connected with the subject existed in Christian Egypt. A
review45 by Gaselee deals shortly with the Coptic sources employed
by her.
3. Liturgical.—Th. Scheemann studies46 the order of Communion for
neophytes in Egypt from the second to the sixth century; the administra-
tion of milk and honey is the chief subject of his paper.
The new edition46a of Waeeen's book on the liturgies of the Church
before the Council of Mcaea contains a good deal of Egyptian interest.
It has perhaps the best popular account (for English readers) of the early
Egyptian rite, and the examples which are given at length are well
chosen.
The question of the position of the Epiclesis in the Greek-Oriental
Liturgies, which was much debated on the discovery of the Der Balyzeh
fragments, has now been raised again47 by J. Hollee.
The Eylands Papyri contain the oldest known copy (sixth century) of
the ISTicene Creed. Hunt calls attention48 to the unexpected mention in
it of a reference to Kome; the state is too fragmentary to see whether the
allusion is to the Eoman Church or the Eoman Bishop. Other liturgical
fragments in the same collection include a sixth-century hymn to Christ
and two liturgical fragments of doubtful attribution, with free quotations
from the Psalms.
Lecleecq, bringing together some liturgical inventories, republishes49
a sixth-century Greek list from the Oxyrhynchus Papyri, vol. ii, and an
eighth-century Coptic example from the Eylands collection. He does not
profess to add much that is new in the explanation of the many doubtful
words.
A prayer to the Virgin on a Luxor Ostracon is published50 by
H. Leclercq. He may well be right in his theories as to the light
thrown by it on the use of the Ave Maria in liturgies, Eastern and
Western: but any attempt to find Nestorianism or any other heresy in
the word ©eoSo/os? is doomed to failure; the Copts put a cl for a t almost
as freely as their successors substituted a b for a p. The mistake was
made by Eossi and pointed out by Atkinson many years ago.
Maspero, in a review61 of the second part of Junker's tenth century
Sa'idic poetry {v. Report, 1909-10, 57), remarks that the Coptic poets of
that age have succeeded in making even the- finest originals (Solomon's
Song, Proverbs, Wisdom) flat and stale, whereas the fifth century writers,
such as Shenoute, whatever their other faults, at least had some originality
and fire.